![]() ![]() They appear to accord LXX more and less value respectively in textual criticism of the Hebrew Bible than I do, though this is not altogether clear in the latter case as engagements thus far have been minimal. My second dialogue partner appears critical of any or perhaps just undo emphasis on LXX since inspiration is limited to the Hebrew text ( link). My first dialogue partner "prefer the LXX in most every situation" ( link) and sees the best source of its text reflected in Codex Alexandrinus ( link). decisions must be made on a case-to-case basis. ![]() On the basis of this data, I caution against placing too much value on LXX as a witness to the earliest-recoverable forms of Israel's sacred writings. Other books such as Judges and Esther exist in two distinct versions. Certain books contain mixed text types such as the four volumes of Reigns (Samuel and Kings) where certain sections offer witness to the Old Greek while other sections reflect subsequent revision toward a Hebrew text similar to what we find preserved by the Masoretes. Some are slavishly literal while others are closer to paraphrases with little concern to replicate features of grammar and syntax in the conjectured Hebrew Vorlagen. As a collection of translations, LXX is uneven. these include double translations, large-scale additions to books such as Esther and Daniel, numerous harmonizations and layers of exegesis that smooth out real or perceived problems in the text. In other places, however, LXX contains secondary readings. Briefly put, I view LXX as a valuable witness to the earliest-recoverable forms of Israel's sacred writings and that in a number of places it reflects readings superior to those found in extant Hebrew manuscripts. My position is something of a median between those of my two discussion partners, both of whom I believe will be participating here. This particular thread revolves around the question of what value this and subsequent translations of the other books of the Hebrew Bible into Greek have in reconstructing the earliest-recoverable forms of these texts. In the wake of Hellenization and some Jews living in Diaspora settings, these texts were translated into Greek and, along with a few new compositions in this language, they are collectively known as the Septuagint (commonly abbreviated LXX), a name that derives from the legend in the Letter of Aristeas about seventy(-two) scholars from Jerusalem who translated the first five books of the Bible in third-century BCE Alexandria using scrolls they brought with them. ![]() Israel's sacred writings were composed in Hebrew with a few small sections in Aramaic. This thread moves discussion of the subject in the title between two other posters and me (plus at least one interested onlooker) that began on another forum to a more appropriate venue. ![]()
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